Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
has no signally esteemed, loved and honored, and now more than ever so esteems, loves and honors.
The words, God bless his memory, are a prayer with reference to our Pastor. This prayer the writer has offered up daily ever since our Pastor's funeral. He has been blessed by the offering of this prayer; and we trust that others have in the same act been similarly blessed. But some may ask, Why offer such a prayer? And why should our Pastor's memory be blessed? We might give several answers to this question. In the first place, God has promised (Ps. 112: 6) to bless the memory of such persons; and it is evidently proper, good and useful so to do; or God would not have made this promise. It is proper, because the memory of such persons is worthy of being kept alive; because it does those good who keep it alive; and because it continues the good influence of such a person. God's having made the promise for such reasons, we may well ask Him to bless our Pastor's memory. Again, our Pastor's character is one for whose memory one may properly pray a blessing. The Lord, Himself, vouches for the faithfulness and wisdom of his character (Matt. 24: 45-47; Luke 12: 4244). Those of us who knew him, know that our Lord's forecast of his character was fulfilled in his life. He was faithful in great and small things. He was wise in his words, methods, plans, arrangements and works. He was full of the faith, hope and knowledge that make one wise. He was an example of the self-control and patience that make one strong. He practiced that piety and brotherly love that make one just; and he was a living expression of that charity that makes one loving. Beautifully did he exemplify humility, meekness, longsuffering and forbearance. His courage, industry, self-forgetfulness, liberality, amiability and frugality were most striking. He was as nearly a model Christian as Adamic imperfection has permitted any of Adam's fallen children to be. Such a character held in remembrance must prove to
be a means of honor to God and helpfulness to man, especially to the New Creation. Therefore it would be proper to pray God to bless his memory.
Again, it is proper that we pray God to bless his memory because of the office that he filled. The office that he held as "that Servant," in our judgment, apart from that of our Lord, was the most responsible and far-reaching ever held by a human being. That office made him the Lord's special representative, and as such it made him in the most remarkable time of all history, Christ's special eye, mouth and hand. As the Lord's special eye, it was, generally speaking, his function to see the things first of all that the Lord desired the Church to see. As the Lord's special mouth, it was his responsibility to declare the Lord's message, after being apprized of it himself, to others with reference to God, Christ, the Spirit, creation, man, good and evil principles, persons and things, the fall into, and punishment for, sin, the permission of evil, the ransom, high calling, restitution, justification, consecration, the hereafter, covenants, prophecies, histories and types of God's Word. As Christ's special hand, it was his duty to superintend and do whatever work the Lord called on him to superintend and do toward the Church, Great Company, Youthful Worthies, Israel and Christendom. Certainly, his office as the Lord's special eye, mouth and hand, was one fraught with such possibilities for the Parousia and the Epiphany as to warrant our praying God to bless his memory.
So, too, the work that he has done is of such a kind as warrants our praying that God bless his memory. As the Lord's special eye, it was not only his office to see the things that the Lord wanted seen for the advancement of His cause; but he actually did the work of seeing them. He thus watched the Word unfolding as due, in its doctrines, precepts, promises, exhortations, prophecies, histories and types, the signs of the times fulfilling, and the providences leading in work toward
the Church, the Great Company, the Youthful Worthies, Israel, Christendom and heathendom. This, in itself, was a work of no small compass. As the Lord's mouth, he declared the full counsel of the Lord as to all things due to be understood in the Parousia, as well as gave general teachings pertinent to the other times and seasons of God's Plan. This he did by word of mouth in private conversation, in the pulpit and on the platform, in letters, books, tracts, newspapers, booklets, magazines and in his journals. As the Lord's hand, he actually superintended the reaping and gleaning of the wheat to a successful conclusion, the gathering of goodly numbers of the Great Company and Youthful Worthies, the infusing of life into languishing Zionism, the binding of the kings and princes of Christendom, and the executing of the judgments written, as well as indirectly superintending the gathering and binding of the tares. Additional to superintending these great works, he personally participated in every one of them, and was more effective therein than any other individual. Such a worker deserves that we desire that God bless his memory.
Our prayer that God bless his memory should not end in words merely. It should be translated into acts. Therefore, whoever offers this prayer in sincerity will desire to do his part in realizing this blessing on our Pastor's memory. How may we, therefore, co-operate with the Lord in furthering the blessed influence of his memory? In the first place, we can do so by imitating, and by encouraging others to imitate his character. By sympathetically contemplating his character, as it displayed itself in his life and work, we will hold in our minds and hearts the thoughts of noble traits of character, well developed, strengthened, balanced and crystallized. Such thoughts sympathetically entertained will impress their own qualities upon our hearts, and with the exertion of will-power will impress them on our own characters by the imitation of them produced
through such sympathetic contemplation. Likewise, we may wisely commend his noble character, as it expressed itself in his life and works, to other sympathetic souls; and we will thus encourage them to imitate his qualities. Such a course is one of the best ways of co-operation with the Lord in furthering, the influence of his memory.
Another fruitful way to co-operate with the Lord in furthering the blessed influence of his memory is to spread a proper estimate of his office in ourselves and in others. So to do, we must first of all properly esteem it for ourselves. Properly to esteem his office, we should recognize it at its true worth—consider it, under our Lord, the highest office given to anyone in the Church; for no other one individual was ever before made by our Lord His highest special eye, mouth and hand, and that in a work so unique, responsible and far-reaching. The twelve Apostles, not individually, but collectively, were given a somewhat similar office, which had one characteristic—infallibility in declaring the Lord's mind as to faith and practice—that his office did not have; but his office was more responsible and extensive. Apart from our Lord's office, his office was the greatest ever exercised on this earth by one individual; and we will do well so to regard it, and therefore to esteem it very highly, and to commend it to the esteem of other sympathetic souls. It would be unwise to set it forth in its reality before unsympathetic souls. Proper esteem for his office will make us, under the Lord, very appreciative of him, and will make us exercise toward that office a becoming humility, meekness and support. While it will keep us from "the worship of angels," it will certainly help us to retain our balance in Truth and Grace at this time when the thousand are falling at our side and the ten thousand at our right hand, and in their fall are grossly disregarding the proper attitude toward his office. Such a proper esteem of his office will help us gain, retain
and practice the Truth that his office enabled him to bring to us. It will also help us to assist others to gain, retain and practice the same Truth: And his memory inuring to such good results will be blessed, indeed. Let us, therefore, cooperate with the Lord in securing such a result.
Then, too, we may co-operate with Him to further the blessed influence of our Pastor's memory by esteeming for ourselves and by helping others to esteem his work. Not only should we rightly esteem his office and help others to do the same; but we should also rightly esteem his work and help others thereto. Rightly to esteem his work implies our taking God's view of it. How honorable, effective, faithful and wise was that work in its reaping and gleaning the Church, gathering many of the Great Company and of the Youthful Worthies, encouraging despondent Israel, comforting the mourning, binding tares, kings and princes and executing judgment! How wonderful it was from the standpoint of a Teacher, Pastor, Advisor, Lecturer, Author, Preacher, Editor, Theologian and Executive! To esteem him as such and to encourage others to esteem him as such will make his memory a blessing; for it will continue in our own and in others' lives the effects of his works done in the above-mentioned capacities.
Finally, we may show that the prayer, God bless his memory, is an honestly-meant one in our lives, by cooperating with the Lord in furthering the blessed influence of his memory by perpetuating his work. This implies that we continue to regard him as our helper by faithfully studying and practicing his teachings, spirit and works and commending them to others for their study and practice. This implies that we cherish and live in harmony with these teachings and practices, defend them against all attacks, and do our part in spreading them as well as encouraging others to do likewise. Our so doing will enable us to co-operate with God in the answer to this prayer.
On this last point, that of perpetuating his work, we desire to make a practical suggestion because of its pertinency to the Epiphany-enlightened saints as to a part of their special work, in which they continue a phase of service, taken part in by him with especial proficiency. As an opponent of Babylon's errors, his chief exploits consisted of his attacks on the doctrines of eternal torment and the consciousness of the dead. In these two particulars he is typed by Jashobeam, David's mightiest hero, who, in slaying 800 men at one time, typed our Pastor in his work against eternal torment, and in slaying 300 men at another time typed our Pastor in his work against the consciousness of the dead (2 Sam. 23: 8; 1 Chro. 11: 11; Jashobeam is, in the former passage, called Adino). In a peculiar sense the Epiphany-enlightened saints in antitypical Gideon's Second Battle have the privilege of battling against the two king errors of Babylon, against which errors our Pastor was at his best as an opponent of Babylonian error, and thus they, above all others, have the privilege of continuing to work along lines in which he took so able a part. Indeed, in the book, Life-Death-Hereafter, in the Hell and Spiritism booklets and in the five tracts of his which we have republished in the Volunteer Heralds, Nos. 1-4, he has furnished us with our chief ammunition in antitypical Gideon's Second Battle.
One of the best ways in which we can continue one phase of his work, and thus co-operate with the Lord in fulfilling the prayer, God bless his memory, is vigorously to prosecute antitypical Gideon's Second Battle, which, of late, has been but indifferently waged. Oct. 16 is the anniversary of his leaving Bethel alive for the last time, i.e., virtually ceased directing the work at Headquarters; Oct. 30 is the anniversary of his reporting, as the representative member of the man with the writer's inkhorn, the completion of the Parousia work; Oct. 31 is the anniversary of his death;
Nov. 5 is the anniversary of his New York funeral service; Nov. 6 is the anniversary of his Pittsburgh funeral service; and his burial beginning just before 6 P.M. and ending after 6 P.M., which second period was Nov. 7, in God's way of reckoning time, Nov. 6-7 is the anniversary of his burial. How very appropriate that, holding in abeyance the John and Elijah work during this time, we devote the time covered by these events—from Oct. 16 to Nov. 7—to a specially concentrated attack on the doctrines of eternal torment and the consciousness of the dead, in antitypical Gideon's Second Battle! Certainly, it would be a most appropriate way of making his memory as the foremost warrior of antitypical David against these two king errors a blessing to the glory of God and our Gideon!
Accordingly, this anniversary period may well be celebrated by such an attack in antitypical Gideon's Second Battle. Will we not, dear fellow-soldiers of the faithful three hundred, so adjust our earthly affairs as to enable us to give as much time as possible to this Battle during the above-mentioned period? Generally speaking, the sisters could use several hours of the afternoons and the brothers the evenings of that period for sharpshooting with the pertinent literature. If the territory has not already been divided and districts assigned to all participants by the one in charge of the local Gideon Work where there are classes, this may be done; and thus all desiring a share in this good work may have it. And on the Sundays of this period special efforts may well be made to volunteer Protestant churches with such pertinent Volunteer Heralds as have not yet been distributed there. Will we not, dear brethren, one and all, do our utmost so to celebrate our dear Pastor's anniversary, as a most fitting way of increasing the blessing of his memory to the glory of God and of Christ in freeing others from the above-mentioned errors, in the attacking of which our beloved Jashobeam freed so many, including almost all
of us? Will we not take this matter to the Lord in wholehearted consecration and prayer? Will we not discuss and favor this matter in the classes immediately, so that the necessary preliminary steps may be taken in time to enable all to enter upon this attack Oct. 16? Who is on the Lord's side in this matter? May we all answer, "Here am I, send me!" As a means of encouraging one another we may give in the meetings of the involved Wednesdays of Oct. 16Nov. 7 our testimonies especially along the lines of our experiences in the work of that time. Gideonites, forward under the glorious and all-conquering banner of our Leader, antitypical Gideon! In the attack "quit you like men," and the enemy will flee panic-stricken, leaving in our hands both the field of battle and their two kings, antitypical Zebah and Zalmunna! Forward, then, Gideonites, with the battle cry, "The sword of the Lord and of Gideon!"
According to Matt. 24: 45-47 and Luke 12: 43-46, some individual was to be invested with an office on account of holding which he would be called "that Servant." According to these passages, this office would be filled after our Lord was to have returned, but before the Church would leave this earth. Its functions, as stated in these verses, were to be twofold: (1) giving the meat in due season and (2) overseeing the work of the Church. Time and sign prophecies prove that our Lord returned in 1874. After His coming He found our Pastor faithfully ministering as much truth as he had; and after certain tests He honored him in the Spring of 1876 with executive charge of the work and in the Fall of 1879 with special mouthpieceship—the two functions of the office of "that Servant." And all the while that he ministered as such (from 1876 to 1916), he exercised the functions of that office. He did under our Lord have executive charge of the work of the Church at large, and he was the special agent through whom the Lord gave the Parousia Truth.
Thus his having exercised the official functions of "that Servant," and that during the Parousia, proves him to have been "that Servant." The fulfillment of the prophecies of the two above-noted passages in him, prove him to have been "that Servant." Thus the Parousia proves him "that Servant."
But the Epiphany gives us many evidences that he was that Servant; and it is the purpose of this section of this chapter to prove this proposition. (1) The forecasts, (2) foundations and (3) binding power of his teachings in themselves and as to the Epiphany; (4) the Epiphany truths, and (5) his arrangements as to the Epiphany work prove it. First, we will set forth the proofs from the forecasts, foundations and binding powers of his teachings in themselves and as to the Epiphany and to Epiphany truths—truths pertaining to the Little Flock, to the Little Flock and Great Company, to the Great Company, to the Youthful Worthies, to the Jews, to the Conservatives and to the Radicals. The proof holds in the following way: If it can be shown that the things which he taught would take place in the Epiphany are now taking place, it would follow that he was given such knowledge of future things as only one in charge of the storehouse could have had. First, he undeniably taught (Vol. IV, Chap. I) that there would be an Epiphany period following the Parousia, and that it would be contemporaneous with the Time of Trouble. He taught this many years before the Epiphany and the Time of Trouble came—long before they were, humanly speaking, to be expected, e.g., in the booklet, Our Lord's Return. Yea, long beforehand, he even gave 1914 as the year in which the Epiphany would begin. He taught that during that period special manifestation of persons, principles and acts would be made. No one else, except through him, had previous knowledge of these things. They have all come to pass, and prove that he must
have had the storehouse in charge in a peculiar sense—as its special steward.
This is likewise manifest from what he taught with reference to the Little Flock. Among other things, he taught that Jesus and the Little Flock, as the antitypical Gideon and three hundred, would engage in two conflicts with errorists during the Time of Trouble, i.e., during the Epiphany. And these antitypical battles surely have been having their fulfillment during the Epiphany: the first battle from 1914 to 1916, and the second beginning in 1920 and yet continuing. Another truth pertinent to the Little Flock in the Epiphany was taught by him and is fulfilling: its final work toward, and suffering from, Christendom—antitypical John's rebuke, imprisonment and beheading. We are living witnesses of, as well as participants in, John's rebuke and imprisonment; and from their fulfillment we are satisfied that the beheading will yet come. The Epiphany truths have taught the facts of fulfillment as Scripturally marked. These two prophecies fulfilling in the Epiphany pertinent to the Little Flock seal him as that Servant.
His forecasting of Epiphany events involving both the Little Flock and the Great Company, seeing that these events are fulfilling, proves him to have been that Servant. How clearly he forecast the separation of antitypical Elijah and Elisha, and that on account of disagreement on matters of policy as distinct from matters of doctrine, also the second smiting of Jordan by antitypical Elisha after that separation! The Epiphany Truth points out in the events the fulfillment of this forecast. He also showed that in the extreme end of the Age—the Epiphany—the antitypical Priests and Levites would be separated, according to the tabernacle picture. The Epiphany Truth shows us in the divisions of the Lord's people the fulfillment of this tabernacle picture. In his teaching that Aaron's white robe represents the covering of the Church, and that
Aaron's putting it off represents the Church passing out of the world, when considered with reference to Aaron's leading forth Azazel's goat while still clothed in sacrificial garments, he impliedly taught that while the Church would still be in the flesh, and after its last member had been offered to God by Jesus, the Great Company, as Azazel's antitypical Goat, would be dealt with. The Epiphany Truth reveals the fulfillment of this before our eyes. But our Pastor taught that all of these things would take place after the reaping—the Parousia—was over; hence would take place in the Epiphany. But to have been able from the Word to have forecast all these marvels implies that he was the steward who had charge of the storehouse to give the seasonal meat, i.e., that he was that Servant. He was God's eye, hand and mouth.
His teachings on what would happen to the Great Company during the Epiphany confirms the thought that he was that Servant. He taught that the sins of Christendom would be confessed over them, that they would be driven out of the Holy as New Creatures into the Court, and that in their humanity they would be led out of the Court into the fit man's hands, taken to the wilderness by the latter and there let go, and then fall into Azazel's hands for buffeting experiences. These things are fulfilling toward the Truth section of Azazel's Goat, and part of them toward its nominal church section, now in the Epiphany. He further showed that, driven out of the Holy, as Levites they would not see clearly the truths seen in the Holy. This is also fulfilling now in the Epiphany; and these things are being made plain through the Epiphany Truth. Hence the Epiphany Truth, giving the proof of the truthfulness of his forecasts, proves that he was that Servant. He was God's eye, hand and mouth.
In a less emphatic sense he forecast the Youthful Worthy movement; for he taught that consecrations without the Spirit-begettal would take place during the
ministry of the Great Company. He did not use the term, Youthful Worthies; but he did speak of those who are meant by that term. We see about us such a class now forming. The Epiphany Truth has brought out various details with reference to this class; and his teachings now passing into visual fulfillment in their development as a class, he must have been "that Servant" in giving us the forecast; for such a forecast implies that its maker was the one who had full charge of the storehouse—was that Servant.
He likewise forecast that during the Time of Trouble, which he considered synonymous with the Epiphany, the Jews would in Palestine greatly increase in numbers, wealth, influence, possession of the land and development in national respects. This increase in these respects we now see going on before us, and they are additionally a mighty forecast of what will yet take place in the remaining time of the Epiphany. For him to have made such a forecast, which the Epiphany increasingly witnesses as fulfilling, proves that he had charge of the storehouse of Truth, and therefore functioned in this respect as that Servant.
He likewise taught that during the Time of Trouble—the Epiphany—the conservative groups of Society would unite in defense of their order of affairs as against the radicals. This we see taking place on a world-wide scale. The governments are gathering together in leagues and alliances as never before. The churches are federating and uniting as never before. The capitalists are uniting as never before. Moreover, these three conservative groups are supporting one another; for they feel that their spirit and purposes are kindred, and will stand or fall together before the onslaughts of the radicals. On the other hand, he forecast that the radicals would get together, but in two groups: a less radical and a more radical group. This we see fulfilling in the less radical labor parties and in the more radical labor parties—antitypical Jehu and
antitypical Hazael. Both of these groups are radical in the estimation of the conservatives. He taught that the less radical group will bring about the Revolution, and the more radical, the Anarchy. While we have not yet progressed to these stages, still in the formation of these groups, we see the seeds from which will spring the plants of Revolution and Anarchy. Thus in these respects we see during the Epiphany his forecasts fulfilling; and the Epiphany truths have simply elaborated his forecasts, and when fulfilled, have shown how they came to pass. His forecasts as to Epiphany happenings, clarified by the Epiphany Truth so far as they have been due to be fulfilled, are in the light of the Epiphany truths proofs that he was that Servant.
From a second standpoint, our Pastor's relations to the Epiphany truths prove that he was that Servant, i.e., the fact that his teachings have been foundational to the Epiphany truths. He was not only privileged to build the entire structure of the Parousia Truth, but he was also privileged to do the excavation work for the Epiphany Truth and lay its foundations, that upon these foundations the Epiphany truths, not clearly seen, or not seen at all in his time, could be substantially built. These foundations are certain matters pertaining to the Little Flock, the Great Company, the Youthful Worthies, the tentatively justified, the Jews, the conservatives and the radicals. Under the preceding part of our first proof we called attention to these things as forecasts. Here we call attention to them as foundations of the Epiphany Truth; for the Epiphany Truth is built foursquare upon what he taught us with reference to these classes, not only in certain Parousia aspects, but also in certain Epiphany aspects. Built upon this foundation, the Epiphany Truth, with all its strength to establish Truth and refute error, has stood firm and unbreakable amid attacks, and crushing to error when attacking the latter. To have laid a foundation so substantial that it admits of such a weighty
and imperishable superstructure, is a strong evidence of the fact that he was that Servant.
Another aspect of his teachings as to certain Epiphany truths and relations that proves that he is that Servant, is the fact that his teachings cannot in the Epiphany be repudiated or be supplanted by other teachings, without manifesting the perpetrators of such things as Great Company members. This, of course, proves that he in, a most particular sense, represented God as a mouthpiece, and that, therefore, to repudiate his teachings or to put others in their place is equivalent to repudiating God's teachings, or to put others in their place. Many of those who once held his teachings and who regarded him as that Servant, have presumed to repudiate his teachings, or to put others in their place; but this has always resulted in God's repudiating them as Little Flock members and manifesting them as Great Company members. Why should this be only in the case of his teachings and not in the case of those of others before the Epiphany? Can it be explained on any other ground than that he was God's special mouthpiece and that, therefore, his teachings are God's teachings, and that, therefore, to rebel against them is to rebel against God (Ps. 107: 10, 11)? This is the only ground on which such a course on God's part could be explained, and, therefore, we present it as an Epiphany-Truth proof that our Pastor was that Servant.
So far we have shown how the Epiphany and the Epiphany truths witness to our Pastor's being that Servant. Now we briefly show how the Epiphany work proves the same thing. The Lord gave, through him, the methods and arrangements according to which the Epiphany work of the Levites was to be done. This is especially true with respect to the Levitical work that is to be done by corporations. This being true, we should expect the Divine blessing to rest upon their work to the extent that in a proper spirit they do it
according to these arrangements and methods. We should also expect the Divine disapproval to rest upon their work to the extent that they neglect, ignore, pervert or set aside these arrangements and methods, or substitute others in their stead. All would grant the reasonableness of these two things, if they accept the thought that God gave these methods and arrangements through him. One would also grant that the same would be the case if Little Flock members should observe or neglect, ignore, pervert or set aside the arrangements and methods that God gave through him for its work, or substitute others in their stead. What do we find actually to be the case? Those Little Flock and Great Company members who regard these methods and arrangements in their work are blessed therein. Those Little Flock members who ignore, neglect, pervert or set aside these methods and arrangements, or substitute others in their stead, are dropped out of the Little Flock as manifested Levites; and those Levites who ignore, neglect, pervert or set aside the methods and arrangements for Levite work, or substitute others in their stead, make failures of their efforts and receive priestly opposition, fit-man experiences and Azazelian buffeting. What does this prove? It undoubtedly proves that God sanctions the pertinent methods and arrangements given through our Pastor, as Divinely obligatory; and this proves that our Pastor acted as that Servant in giving them—that his office as the ruler over the household (one of the two functions of that Servant's office) is recognized, sanctioned and vindicated by God.
The above considerations are Epiphany-Truth proofs that our Pastor was that Servant, and as such we should heartily recognize, accept and pertinently subject ourselves to him in the Lord. We believe that we can best do this by faithfully studying, spreading and practicing his teachings. This should be done at all times. But in harmony with a custom of several years'
standing among Epiphany-enlightened saints, we believe that especially, but, of course, not exclusively, the period covered by the date of his final leaving of Bethel and the date of burial, Oct. 16-Nov. 7, might well be taken for the spread of his teachings along the lines of Gideon's Second Battle. We desire to encourage the dear ones to this end. We also think that it will prove helpful to us better to study, spread and practice his teaching, if we annually celebrate with a fitting service in our ecclesias and, where there are no ecclesias, in private, the date of his passing beyond the vail—Oct. 31. Let us, beloved, do these things not as worshipers of messengers, but as children of our Father, who has so greatly used and honored that Servant, and that, among other things, so greatly to our blessing. And may God bless us therein and bless the memory of our beloved Pastor—that faithful and wise Servant!
Not seldom we have been asked to publish our Pastor's last will and testament. These requests have raised the question in our mind as to the advisability of publishing this will. Appropriate does it seem to us so to do. Therefore we hereunder give it, and trust that its re-reading will prove instructive and edifying to all of our dear readers. We would also suggest that it be read as a part of the program of some of our Pastor's memorial celebrations.
Having at various times during past years donated to the Watch Tower Bible and Tract Society all of my personal possessions except a small personal bank account of approximately two hundred dollars, in the Exchange National Bank of Pittsburgh, which will properly be paid over to my wife, if she survives me, I have merely love and Christian good wishes to leave to all of the dear members of the Bible House Family—and all other dear colaborers in the harvest work—yea, for all of the household of faith in every place who call upon the name of the Lord Jesus as their Redeemer.
However, in view of the fact that in donating the journal, Zion's Watch Tower, the Old Theology Quarterly and the copyrights of the Millennial Dawn Scripture Studies Books and various other booklets, hymn books, etc., to the Watch Tower Bible and Tract Society, I did so with the explicit understanding that I should have full control of all the interests of these publications during my life time, and that after my decease they should be conducted according to my wishes. I now herewith set forth the said wishes—my will respecting the same—as follows:
I direct that the entire editorial charge of Zion's Watch Tower shall be in the hands of a committee of five brethren, whom I exhort to great carefulness and fidelity to the Truth. All articles appearing in the columns of Zion's Watch Tower shall have the unqualified approval of at least three of the committee of five, and I urge that if any matter approved by three be known or supposed to be contrary to the views of one or both of the other members of the committee, such articles shall be held over for thought, prayer and discussion for three months before being published—that so far as possible the unity of the faith and the bonds of peace may be maintained in the Editorial management of the journal.
The names of the Editorial Committee (with such changes as may from time to time occur) shall all be published in each number of the journal—but it shall not in any manner be indicated by whom the various articles appearing in the journal are written. It will be sufficient that the fact be recognized that the articles are approved by the majority of the committee.
As the Society is already pledged to me that it will publish no other periodicals, it shall also be required that the Editorial Committee shall write for or be connected with no other publications in any manner or degree. My object in these requirements is to safeguard the committee and the journal from any spirit of ambition
or pride or headship, and that the Truth may be recognized and appreciated for its own worth, and that the Lord may more particularly be recognized as the Head of the Church and the fountain of Truth.
Copies of my Sunday discourses published in the daily newspapers covering a period of several years have been preserved and may be used as editorial matter for The Watch Tower or not, as the committee may think best, but my name shall not be attached nor any indication whatever given respecting the authorship.
Those named below as members of the Editorial Committee (subject to their acceptance) are supposed by me to be thoroughly loyal to the doctrines of the Scriptures—especially so to the doctrine of the Ransom— that there is no acceptance with God and no salvation to eternal life except through faith in Christ and obedience to His Word and its Spirit. If any of the designated ones shall at any time find themselves out of harmony with this provision they will be violating their consciences and hence committing sin, if they continue to remain members of this Editorial Committee—knowing that so to do would be contrary to the spirit and intention of this provision.
The Editorial Committee is self-perpetuating, in that should one of these members die or resign, it will be the duty of the remainder to elect his successor, that the journal may never have an issue without a full Editorial Committee of five. I enjoin upon the committee named great caution in respect to the election of others to their number—that purity of life, clearness in the Truth, zeal for God, love for the brethren and faithfulness to the Redeemer shall be prominent characteristics of the one elected. In addition to the five named for the committee I have named five others from whom I prefer that selection should be made for any vacancies in the Editorial Committee, before going outside for a general selection—unless in the interim
between the making of this Will and the time of my death, something should occur which would seem to indicate these as less desirable or others more desirable for filling the vacancies mentioned. The names of the Editorial Committee are as follows:
William E. Page,
William E. Van Amburgh,
Henry Clay Rockwell,
The names of the five whom I suggest as possibly amongst the most suitable from which to fill vacancies in the Editorial Committee are as follows: A.E. Burgess, Robert Hirsh, Isaac Hoskins, Geo. H. Fisher (Scranton), J.F. Rutherford, Dr. John Edgar.
The following announcement shall appear in each issue of The Watch Tower, followed by the names of the Editorial Committee:
This journal is published under the supervision of an Editorial Committee, at least three of whom must have read and have approved as Truth each and every article appearing in these columns. The names of the Committee now serving are: (names to follow).
As for compensation, I think it wise to maintain the Society's course of the past in respect to salaries—that none be paid; that merely reasonable expenses be allowed to those who serve the Society or its work in any manner. In harmony with the course of the Society, I suggest that the provision for the Editorial Committee, or the three that shall be actively engaged, shall consist of not more than a provision for their food and shelter and ten dollars per month, with such a moderate allowance for wife or children or others dependent upon them for support as the Society's Board of Directors shall consider proper, just, reasonable— that no provision be made for the laying up of money. I desire that the Old Theology Quarterly continue
to appear as at present, so far as the opportunities for distribution and the laws of the land will permit, and that its issues shall consist of reprints from the old issues of The Watch Tower or extracts from my discourses, but that no name shall appear in connection with the matter unless the same is required by law.
It is my wish that the same rules apply to the German, the French, the Italian, the Danish and the Swedish or any other foreign publications controlled or supported by the Watch Tower Bible and Tract Society.
I will that a copy of this paper be sent to each one whose name has appeared above as of the Editorial Committee or the list from whom others of that committee may be chosen to fill vacancies and also to each member of the Board of Directors of the Watch Tower Bible and Tract Society. This shall be done immediately on my death being reported, so that within a week, if possible, the persons named as of the Editorial Committee may be heard from, their communications being addressed to the Vice-President of the Watch Tower Bible and Tract Society—whoever may be holding that office at that time. The answers of those appointed shall be to the point, indicating their acceptance or rejection of the provisions and terms specified. A reasonable time shall be allowed for any one mentioned who may be absent from the city or from the country. Meantime, the remainder of the committee of at least three shall proceed to act in their capacity as editors. It shall be the duty of the officers of the Society to provide the necessary arrangements for these members of the Editorial Committee and to assist them in their duties in every possible manner, in compliance with the engagements made with me bearing on this matter.
I have already donated to the Watch Tower Bible and Tract Society all my voting shares therein, putting the same in the hands of five Trustees, as follows: Sr.
E. Louise Hamilton, Sr. Almeta M. Nation Robison, Sr. J. G. Herr, Sr. C. Tomlins, Sr. Alice G. James.
These Trustees shall serve for life. In event of deaths or resignations successors shall be chosen by the Watch Tower Society Directors and Editorial Committee and the remaining Trustees after prayer for Divine guidance.
I now provide for the impeachment and dismissal from the Editorial Committee of any member thereof found to be unworthy the position by reason of either doctrinal or moral laches, as follows:
At least three of the Board must unite in bringing the impeachment charges, and the Board of Judgment in the matter shall consist of the Watch Tower Bible and Tract Society's trustees and the five trustees controlling my voting shares and the Editorial Committee, excepting the accused. Of these sixteen members at least thirteen must favor the impeachment and dismissal in order to effect the same.
I desire to be buried in the plot of ground owned by our Society, in the Rosemont United Cemetery, and all the details of arrangements respecting the funeral service I leave in the care of my sister, Mrs. M. M. Land, and her daughters, Alice and May, or such of them as may survive me, with the assistance and advice and co-operation of the brethren, as they may request the same. Instead of an ordinary funeral discourse, I request that they arrange to have a number of the brethren, accustomed to public speaking, make a few remarks each, that the service be very simple and inexpensive and that it be conducted in the Bible House Chapel or any other place that may be considered equally appropriate or more so.
To the dear "Bethel" family, collectively and individually, I leave my best wishes, in hoping for them of the Lord His blessing, which maketh rich and addeth no sorrow. The same I extend in a still broader sweep to all the family of the Lord in every place—
especially to those rejoicing in the Harvest Truth. I entreat you all that you continue to progress and to grow in grace, in knowledge, and, above all, in love, the great fruit of the Spirit in its various diversified forms. I exhort to meekness, not only with the world, but with one another; to patience with one another and with all men, to gentleness with all, to brotherly kindness, to godliness, to purity. I remind you that all these things are necessary for us, necessary that we may attain the promised Kingdom, and that the Apostle has assured us that if we do these things we shall never fail, but that "so an entrance shall be ministered unto us abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ."
It is my wish that this, my last Will and Testament, be published in the issue of The Watch Tower following my death.
My hope for myself, as for all the dear Israel of God, is that soon we shall meet to part no more, in the First Resurrection, in the Master's presence, where there is fullness of joy forevermore. We shall be satisfied when we awake in His likeness—
"Changed from glory unto glory."
[Signed] CHARLES TAZE RUSSELL.
Published and declared in the presence of the Witnesses whose names are attached:
Mae F. Land,
M. Almeta Nation,
Laura M. Whitehouse.
Done at Allegheny, Pa., June twenty-nine, nineteen hundred and seven.
Long, long be my heart with such memories filled,
Like the vase in which roses have once been distilled;
You may break, you may shatter the vase, if you will,
But the scent of the roses will cling to it still.